Single-mindedness in our interactions with others

“You never listen to me!”

“You never listen to me!”

Sticks and stones may break my bones, but words will never hurt me!

What is God

This phrase that pre-dates the mid-1800s is probably one that you have heard or said at some point. When someone says something to us, that feels like a knife cutting into our very soul, the pain is so acute that we may want to scream. We feel vulnerable, wounded, and broken, so we either lash out, or try to prove, perhaps to them or to ourselves, that what these words had no effect on us...so we tell ourselves or others that the only way we can be hurt is by a physical beating.

The Doctrine of God

Like me, perhaps as a child, or even as an adult, have you ever said these words, or at least felt them? Have you uttered these words as tears streamed down your face?

Like me, perhaps as a child, or even as an adult, have you ever said these words, or at least felt them? Have you uttered these words as tears streamed down your face?

The heavens declare the glory of God, and the sky above proclaims his handiwork. (Psalm 19:1)

It is nearly impossible to lock ourselves away from the searing pain of words that cut into us. We long to be known and loved, and this sort of speech against us violates us and leaves us feeling rejected and maybe even worthless. Some have perhaps resolved this pain by shutting out the world, but ultimately, they know this is not the right solution.

You never listen to me!

Have you ever sat down with someone, poured out your feelings, maybe even your soul, and received a blank stare? Perhaps they heard what we said, but the way they reacted to our self-revelation showed us that they hadn't actually been listening? We poured yourselves out into a cup that couldn't hold any water.

In a world, full of pain and suffering we long to be heard with attention, to be listened to. We long to be engaged, helped, and encouraged. But so often we speak when people hear but they are not truly listening.

In a world, full of pain and suffering we long to be heard with attention, to be listened to. We long to be engaged, helped, and encouraged. But so often we speak when people hear but they are not truly listening.

I can’t stand you!!!

If you considered times that you have become angry with a loved one, a friend, or anyone else, how many times did it happen simply in a moment? When we become angry, isn’t it because we had spoken to someone who didn't listen or understand what we were saying, they interrupted us, perhaps spoke a harsh word back to us, and then the dialogue began to crumble? Doesn't most anger come from a lack of listening, understanding, and words said with haste and lack of thought?

Doesn't anger that seems to come quickly usually come because listening is too little and missing the point, and speaking is too quick and not on target?

Doesn't anger that seems to come quickly usually come because listening is too little and missing the point, and speaking is too quick and not on target?

Our common condition

This is all of our condition…speaking too quickly, hearing but not listening, and being quick to anger. We have either received it from others or given it to them. But this isn't something that simply happened when we were children, it probably happened to us this last week or even this morning.

What if I told you there was a way out of this mess? What if I told you that this is not only how things were not intended to be, but that there was a path going forward to listen correctly and speak properly, where anger was slow, and words were timely and sweet? What if I told you that we didn't have to wait until heaven to experience a part of this?

What if I told you there was a way out of this mess? What if I told you that this is not how things were meant to be, and there is a path going forward to listen correctly and speak properly, where anger was slow, and words were timely and sweet? What if I told you that we didn't have to wait until heaven to experience a part of this?

In , the half-brother of our Lord tells us that: because of Gospel-power, received from God as a gift, we are enabled to live lives that produce God’s righteousness in our interactions with others that will result in being one who is a quick and effective listener, offers timely and encouraging words, and is slow to engage in man-powered anger.

James 1:19–21 ESV

Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; for the anger of man does not produce the righteousness of God. Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls.

Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; for the anger of man does not produce the righteousness of God. Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls.

Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; for the anger of man does not produce the righteousness of God. Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls.

Interactions by man-power (20)

Hearing without listening (slow to listen)

Hearing without listening (slow to listen)

Speaking to ourselves (quick to speak)

Speaking to ourselves (quick to speak)

Demonstrating our imagined kingship (quick to anger)

Demonstrating our imagined kingship (quick to anger)

Hearing without listening (slow to listen)

Slow to listen

Speaking to ourselves (quick to speak)

Demonstrating our imagined kingship (quick to anger)

Slow to listen

In a song, “The Sound of Silence”, written in 1963-1964 by the 21-year old Paul Simon of Simon & Garfunkel he wrote: “And in the naked light I saw ten thousand people, maybe more. People talking without speaking. People hearing without listening. People writing songs that voices never shared, no one dared disturb the sound of silence.” When asked later in life what the meaning of this song was, he said that it was about, “the inability of people to communicate with each other, not particularly internationally but especially emotionally, so what you see around you are people unable to love each other.”[1]

Slow to listen

Human beings

[1] Eliot, Marc (2010). Paul Simon: A Life. John Wiley and Sons. p. 40.

[2] Scott R. Swain, Trinity, Revelation, and Reading: A Theological Introduction to the Bible and Its Interpretation (London; New York: T&T Clark, 2011), 31.

Quick to speak

[3] Douglas J. Moo, James: An Introduction and Commentary (vol. 16; Tyndale New Testament Commentaries; Downers Grove, IL: InterVarsity Press, 1985), 82.

Many of us, throughout the earlier parts of our lives, seek to disclose our true selves to others through speech. We seek to impart some of our personal meaning or self to other people, but often we are met with empty glances, judgments, and misunderstanding. So, we quickly understand that there is a way to hear in such a way that we or others neither understand nor comprehend what is being communicated about them or us. Thus, we learn quickly to avoid the pain that comes with self-revelation that falls upon empty hearts and minds.

We then begin “talking without speaking” and people continue to “hear without listening.” And on goes the cycle until we are simply living in silence while the sound waves of our vocal chords carry and echo against empty hearts and empty souls.

There is a way to hear the words that someone says but not actually listen to what they are saying. We can hear in a way that we neither understand or comprehend what is being said.

Thus, we learn quickly to avoid the pain that comes with self-revelation that falls upon empty hearts and minds.

We then begin “talking without speaking” and people continue to “hear without listening.” And on goes the cycle until we are simply living in silence while the sound waves of our vocal chords carry and echo against empty hearts and empty souls.

This is the description of attempted communication which is devoid of communion. This is how people who do not love live…in emptiness and isolation. It is the natural result of a world of self-love and self-glorification.

To hear in a way that you understand or comprehend what is being said. Quick, swift or speedy.

People are not quick, swift or speedy to listen to one another, rather, they are slow to listen, which leads to them being quick to speak, but speaking in such a way that does not address the thoughts and revelation of the other person, it does not communicate love and thus cannot create a bridge to work out issues, or to work through the pain in life. This is a terrible start, the first phase, in a horrible cycle that only ends in anger.

People are not quick, swift or speedy to listen to one another.

People are not quick, swift or speedy to listen to one another, rather, they are slow to listen, which leads to them being quick to speak, but speaking in such a way that does not address the thoughts and revelation of the other person, it does not communicate love and thus cannot create a bridge to work out issues, or to work through the pain in life. This is a terrible start, the first phase, in a horrible cycle that only ends in anger.

Rather, they are slow to listen, which leads to them being quick to speak. But speaking in such a way does not address the thoughts and revelation of the other person. It does not communicate love and thus cannot create a bridge to work out issues, or to work through the pain in life. This is the first phase, in a horrible cycle that only ends in anger.

Quick to speak

Speaking to ourselves (quick to speak)

Demonstrating our imagined kingship (quick to anger)

The second phase is a natural reaction which proceeds from the first. We have poured out our heart, explained a situation, pleaded our case, or stated our claim. Yet, the person on the receiving end of our communication or attempted communion has been slow to listen, so they respond. How?

Yet, the person on the receiving end of our communication or attempted communion has been slow to listen, so they respond. How?

Quick to anger

Not with clarification, empathy, questions, attempting to better understand what was just communicated to them or us, or taking the time to process what was just communicated of the person themselves, but with their interpretation of what was said through the filter of their own self-love. Disregarding the “who” of the communication and only seeing the “what.” This is what Paul Simon was expressing when he said, “people unable to love each other.”

People are not slow to speak to one another.

There is an inherent lack of love that is built into us through our sin nature. We are too self-important to slow down and spend the time that is necessary to carry on a dialogue or communion with another person in order to truly understand what they are saying.

People are not slow to speak to one another.

Because of this, the next phase of this cycle begins, being quick to anger in an attempt to reclaim what we think is rightfully ours.

Demonstrating our imagined kingship (quick to anger)

Quick to anger

When words pass through our ears like a ghost through a wall, or wind through the trees because we don’t take the time to listen, we are making a transaction. It is a spiritual transaction where we are declaring that the person who is speaking is not worth our time to engage them.

When we are the one being ignored, it can produce in us a very visceral, or deep emotional reaction that almost becomes a state of our being. We call this anger.

When we are the one who is not listening, we tend to answer questions that weren't asked, respond to feelings that didn't exist, react to imagined offenses, and so on. We become offended over words that were misunderstood, simply because we did not listen. From here we respond in kind with quick words or responses rather than well-thought out responses based upon a shared understanding of the dialogue.

When we are the one who is not listening, we tend to answer questions that weren't asked, respond to feelings that didn't exist, react to imagined offenses, and so on. We become offended over words that were misunderstood, simply because we did not listen. From here we respond in kind with quick words or responses rather than well-thought out responses based upon a shared understanding.

These words or responses are generally met by the other person with their own responses that are quick, without clarification or a search for common understanding in love. A downward spiral begins, and the first step on the path to anger has been taken. This step usually happens very quickly without premeditation. This is the path to anger that divides and destroys.

People are not slow to speak to one another.

As Paul Simon suggested, a life of silence has begun, where people talk without speaking and hear without listening. Isolated in a world of self-centeredness and self-kingdom promoting; communion and community has been lost. It has been sacrificed on the altar of self and so our world is made into a kingdom of one without the love and joy that comes from the shared life of God.

We fight for our kingdom, our rights, our desires. We give up on nothing, we refuse to enter a shared world where give and take would bring harmony and delight. We are eaten alive by our own pride and refuse to be quick to listen, slow to speak and slow to anger.

Interactions with Gospel-power (19-21)

Interactions with Gospel-power (19-21)

Hearing and listening (quick to listen)

Hearing and listening (quick to listen)

Primarily displayed in covenantal rule and fellowship

Speaking to the soul of another (slow to speak)

Speaking to the soul of another (slow to speak)

Forensic in character

Demonstrating God’s righteousness (slow to anger)

Demonstrating God’s righteousness (slow to anger)

Hearing and listening (quick to listen)

The song "Sound of Silence" continues, “‘Fools’ said I, ‘You do not know. Silence like a cancer grows. Hear my words that I might teach you. Take my arms that I might reach you. But my words like silent raindrops fell and echoed in the wells of silence.” The author is saying that he has some wisdom to impart, yet when he speaks the words fall into silence because no one is listening.

James in verse 19 tells us that we are to hear what others are saying with listening ears. Really the meaning of the word listen is to understand and comprehend what is being communicated. When someone speaks to us, we should be quick to quiet our thoughts and words, and engage them as a person who has worth and value.

As we know from Scripture, humans are made in the image of God. Each one is unique, special and they portray the image of God. They are worth the time it takes to listen to them. How much more so a person who has been purchased by the blood of Christ had been adopted into God's family? They are sons and daughters of the King of kings and Lord of lords. God does not see us as tools to be used, but rather as children to be loved and cared for.

As people, we tend to objectify everything, turning them, as Martin Buber said, into an I-it relationship instead of an I-you. We see people as tools to use to our advantage rather than special and unique children of the living God to commune with. When we objectify people, we don't listen to them unless they bring advantage to us.

But here, James is telling us that this trait of listening to an other person is part of revealing the righteousness of God.

But here, James is telling us that...

This trait of listening to another person is part of revealing the righteousness of God.

Imagine with me for a moment a new world. A world where you are heard and known when you speak. Your words are not ignored, belittled, or used against you. People not only listen for what you are saying, but listening for you, for your heart. What if everyone you knew and interacted with did this? What if everyone was quick to listen and engage with each other? Could this sort of thing be possible? James seems to think so.

Speaking to the soul of another (slow to speak)

Words are powerful! Ten years after being released from prison, Nelson Mandela said, “It is never my custom to use words lightly. If 27 years in prison have done anything to us, it was to use the silence of solitude to make us understand how precious words are, and how real speech is in its impact on the way people live and die.”

King Solomon said that death and life are in the power of the tongue (). Jesus said that people will be judged for every careless word (). Paul said that we should only speak that which builds up ().Speaking is the way of communicating either life or death to others.

Because of our sin nature, it is not easy to listen to what another person is saying and determine what they are communicating. To listen we must step outside of our own little worlds and engage in another’s world.

Speaking is the way of communicating either life or death to others. Each person is a living soul, endowed by God with his image, they are all made to be in communion and communication with each other. Listening to what the other is saying and determining what is being communicated. Because of our sin nature, this is not easy. To listen we must step outside of our own little worlds and engage in another’s world.

Each person’s personalities, natural temperaments, individual reactions to people and events are part of what makes them completely unique. There is no one-size-fits-all method to communicate to another. It takes time and thought to do such a thing. It takes time to listen to another’s speech, to process what they are saying, who they are, then respond appropriately to be a life-giver.

Note what says, “Whoever restrains his words has knowledge, and he who has a cool spirit is a man of understanding. Even a fool who keeps silent is considered wise; when he closes his lips, he is deemed intelligent.”

I am sure that most of us have been in a situation where we did not know what to say, or how to say it, so we blurted something out that was neither helpful nor meaningful. This happens often, and even happened to one of the 12 apostles, Peter.

The most clear example in the Bible of the right and wrong way to speak and listen is found in the story of the transfiguration. Luke tells us in that Peter was astounded by the sight of Jesus’ transfiguration and did not know what to say, so he simply started talking, suggesting that they build tents for Jesus, Moses, and Elijah. God responded by saying, “This is my Son, my Chosen One; listen to him!”

The clearest example in the Bible of the right and wrong way to speak and listen is found in the story of the transfiguration. In we see that Peter was astounded by the sight of Jesus’ transfiguration and did not know what to say, so he simply started talking, suggesting that they build tents for Jesus, Moses, and Elijah. Peter’s response was neither appropriate, nor helpful.

I tell you, on the day of judgment people will give account for every careless word they speak, for by your words you will be justified, and by your words you will be condemned.” (ESV)”

God responded by telling Peter, James, and John that Jesus is His Son and should be listened to as God’s communication par-excellence.

Jesus Christ is the infallible communicator ().

The Word, the infallible communication or message ()

Jesus Christ is the Word, the infallible communication ().

Jesus Christ is the infallible receiver (Jesus Christ is needed for us to know God’s message, and Jesus Christ is the perfect man listening to God’s message) ().

To know God and know him properly, we must listen to Jesus himself, we must listen to his words or message, and we must receive this message through Jesus.

To know God and know him properly, we must listen to Jesus himself, we must listen to his words or message, and we must receive this message through Jesus (, ; ).

He is God’s final Word to his people, and he is God’s final Word because he is God’s first and eternal Word, God’s beloved Son (; cf. ).

And a cloud overshadowed them, and a voice came out of the cloud, “This is my beloved Son; listen to him.”

As one author writes of Jesus Christ, “He is God’s final Word to his people, and he is God’s final Word because he is God’s first and eternal Word, God’s beloved Son (; cf. ).”[2]

[2] Scott R. Swain, Trinity, Revelation, and Reading: A Theological Introduction to the Bible and Its Interpretation (London; New York: T&T Clark, 2011), 31.

[3] Douglas J. Moo, James: An Introduction and Commentary (vol. 16; Tyndale New Testament Commentaries; Downers Grove, IL: InterVarsity Press, 1985), 82.

Throughout the pages of the Scriptures, we are told that we must live with others in such a way that we love them as ourselves (, , , ). Part of loving one another is using words to build up and not to tear down. Loving others like ourselves is not being a part of quickly put-together harmful words.

Imagine with me again this new world. A world where not only you are heard and known when you speak as you are, but the speech directed towards you, and yours toward others only built up and edifies. Always the right words and the right amount of them. Always full of grace, seasoned with salt (). Could this sort of thing be possible too? James seems to think so.

Demonstrating God’s righteousness (slow to anger)

Demonstrating God’s righteousness (slow to anger)

Even more powerful than words is what happens when we as people become frustrated or angry. We get an intense feeling of anger or frustration that will not go away. This type of anger is the opposite of self-restraint. It happens to us often when we get involved in a conversation with another person that goes back and forth without true dialogue.

Though anger and speech do not have to go together, they are often associated with one another. Why? In many words, strife is stirred up. One commentator noted that when uncontrolled anger comes out, often times people speak to quickly and say too much.[3]

[1] Douglas J. Moo, James: An Introduction and Commentary (vol. 16; Tyndale New Testament Commentaries; Downers Grove, IL: InterVarsity Press, 1985), 82.

[1] Douglas J. Moo, James: An Introduction and Commentary (vol. 16; Tyndale New Testament Commentaries; Downers Grove, IL: InterVarsity Press, 1985), 82. This is why says, “He who restrains his words has knowledge, and he who has a cool spirit is a man of understanding.”

This is why says, “He who restrains his words has knowledge, and he who has a cool spirit is a man of understanding.”

In Paul cites and gives us the command to be angry, but do so without sin. He continues in verse 27 to say that anger that is held onto gives opportunity to the devil. Thus, Paul is arguing that anger is a very serious thing.

James seems to be arguing that if you get angry, it should not be some spontaneous eruption, like a volcano, but should be a slow process. We are told to listen much and speak appropriately.

This will allow us to take the time to process whether our anger is justifiable or not. Why? Because James seems to be saying that the anger of mankind does not bring about or produce God’s righteousness.

Scripture seems to teach that it may be appropriate to be angry at times. Not a generally uncontrolled, spontaneous, and free anger that erupts over insults and challenges against self, but rather, one that revolves around preserving and promoting the righteousness of God.

James seems to be saying here that anger that is uncontrolled, spontaneous, and free does not bring about or produce God’s righteousness.

As Christians, in Christ, we are the righteousness of God. Yet, when we demonstrate man’s anger, we don’t demonstrate God’s righteousness.

This phrase, does not produce God’s righteousness, could be rendered “is not working God’s righteousness” since it is speaking of a continuing fact. Therefore, we see that man’s anger does not, is not, and will not produce the desired product that we are looking for as Christians, righteousness.

We are told that man’s anger doesn’t produce or bring about God’s righteousness. It could be rendered “is not working God’s righteousness” since it is speaking of a continuing fact. Thus, we see that man’s anger does not, is not, and will not produce the desired product that we are looking for as Christians, righteousness.

What is God’s righteousness referring to?

It is helpful to look at Paul’s use of this exact phrase, the righteousness of God (δικαιοσύνη θεοῦ), in . It says, “But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe.” To understand this phrase we need to understand three concepts it contains.

The Righteousness of God

But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction...” To understand this phrase we need to understand that it contains several ideas.

An ideal ethical norm

The first is the concept that God’s righteousness holds forth the idea of an ideal ethical norm. This term is fundamentally active and relational. God’s commands are righteous, because God is righteous. All his actions and all his relationships reveal his righteousness. And what is this righteousness? It is God’s faithfulness to what is right and just.

Primarily displayed in covenantal rule and fellowship

Forensic in character

The first is that God’s righteousness holds forth the idea of an ideal ethical norm. This term is fundamentally active and relational. God’s commands are righteous, because God is righteous. All his actions and all his relationships reveal his righteousness. And what is this righteousness? It is God’s faithfulness to what is right and just.

We are told that man’s anger doesn’t produce or bring about God’s righteousness. It could be rendered “is not working God’s righteousness” since it is speaking of a continuing fact. Thus, we see that man’s anger does not, is not, and will not produce the desired product that we are looking for as Christians, righteousness.

The second is that God’s righteousness is primarily displayed in his covenantal rule in fellowship with his people. God is righteous in showing himself utterly and consistently faithful to his covenant with his people. Thus, God’s people become righteous through being rightly related to God.

The third is that God’s righteousness is forensic in character. In God’s capacity as the Righteous One, he is the Judge of all the earth, both of his people and those who reject him as well. As the Judge of all the earth, God makes judgments about persons and nations and administers justice, all in accordance with the righteousness of his own nature.

Thus, a self-centered display of anger does not reveal God’s ideal ethical norm based upon his character, his covenantal rule, or the justice he will administer as judge. God’s righteousness is not determined by our own personal desires or emotions, but by God and God alone.

As Christians, made righteous by the finished work of Christ, we are to be about the business of righteous living, of producing God’s righteousness in our lives. This is why James uses the word, “therefore”, and gives us, as one commentator notes, “A command”, “An imperative”, and “A result”. [4]

A command

We are told to put off, or to rid ourselves of all filth or moral uncleanness, and all abundance of evil. This phrase, put off, is parallel to “receive” which he uses later in this sentence. The word for filth in this context seems to refer to what is base or low.

We have two connections that we can draw here which will help us immensely. The first is from , “Now Joshua was standing before the angel, clothed with filthy garments. And the angel said to those who were standing before him, ‘Remove the filthy garments from him.’ And to him he said, ‘Behold, I have taken your iniquity away from you, and I will clothe you with pure vestments.’” Joshua, the high priest, stands before God with Satan accusing him. He is clothed in filthy garments, but God takes away his filthy garments and clothes him in purity and cleanliness.

The second is what James says in 1:27, when he tells us that true religion is keeping oneself “unstained from the world.” It seems that he is arguing that Christians should live in righteousness and not impurity or filthiness.

Now Joshua was standing before the angel, clothed with filthy garments. And the angel said to those who were standing before him, “Remove the filthy garments from him.” And to him he said, “Behold, I have taken your iniquity away from you, and I will clothe you with pure vestments.” (ESV)”

We are told to not only get rid of the filth that we have, but also the abundance of evil. This points to the fact that there is much evil in us that we need to be rid of. This refers to any evil that still remains in our lives. Any bit of evil is too much evil.

An imperative

We are next given an imperative to receive God’s word that has been implanted in us. This implies that we are to give a welcome reception to this implanted word, not a passive acceptance. We are to hold tightly to the implanted word with our heart.

Perhaps we could liken this to the difference between hearing and listening. We are to give attention to God’s word and act upon it.

Perhaps we could liken this to the difference between hearing and listening. We are to give attention to God’s word and act upon it.

We would except to see an imperative to “put on” something in order to resolve the problem we have. But instead James tells us to “receive” the implanted word, because it comes from another source beside us.

What is the implanted word?

The implanted word is the Gospel. It is the “word of truth” that we saw in 1:18. It has been planted in us, it has taken root. It has been implanted in our hearts by regeneration and the practice of righteousness, it is already there. [5]

[5] Luke Timothy Johnson, The Letter of James: A New Translation with Introduction and Commentary (vol. 37A; Anchor Yale Bible; New Haven; London: Yale University Press, 2008), 202.

This implanted word is the Gospel. It is the “word of truth” that we saw in 1:18. It has been planted in us, it has taken root. It has been implanted in our hearts by regeneration and the practice of righteousness.

One commentator argued that this means we are to accept the Gospel and its message as the norm or standard for our lives.[6] This would include our listening and speaking as well as our anger.

But why “receive” instead of “put on”?

[1] Luke Timothy Johnson, The Letter of James: A New Translation with Introduction and Commentary (vol. 37A; Anchor Yale Bible; New Haven; London: Yale University Press, 2008), 202.

We would except to see an imperative to “put on” something in order to resolve the problem, but instead James tells us to “receive” that which comes from another source.

This would include our listening and speaking as well as our anger.

One commentator put it this way, “The implanted word refers to the Gospel. How is it implanted? The verbal adjective (implanted) has the basic sense of “natural” or “innate”. But this doesn’t work here because it is to be “received” Yet, we need to remember that the “word of truth” was given to God’s people in their new birth. Thus, as Christians, the word is already implanted in us. Thus, we are to be “quick to hear” and to “receive with meekness.” We must accept the word by which we were gifted as the norm for our lives.”

[2] Ibid.

A result

The implanted word is able to save our souls. This describes the power or ability of the word. It has the power or ability to save our souls. It uses a verb tense to denote a completed work, referring to a final salvation.

This should remind us of another passage of Scripture found in Paul’s letter to the Romans. In it says, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith for faith, as it is written, ‘The righteous shall live by faith.’”

Human moral effort to be quick to listen, slow to speak, and slow to anger is based on a gift given freely by God, not our Herculean efforts to do so.

Conclusion

For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.” (ESV)”

James is offering us the chance to live in a wonderful, new world. He tells us that this new world should be one that is characterized by hearing and listening to others to know them and relate to them as people that are important and valuable. We should also use our power of speech to engage the soul of another with love, care, and concern. Finally, we should demonstrate the righteousness of God by not living for ourselves, but rather living to display the righteousness of God.

Yet, he so clearly tells us that this is not our natural ability, nor something that we can do in our own power. Rather, he tells us that we have been granted the power and ability to do so by the gift that we have received in the Gospel of Jesus Christ.

You see, it is Jesus Christ who is the perfect receiver of the Father’s communication. He listened to every word that came from God. It was his delight to do what God wanted, for God’s law was in his heart (). He is the infallible receiver.

It is Jesus Christ who is the Word of God. He speaks only what the Father gave him to speak, nothing more, nothing less. He is the true speech, the true communication of God. Not too much, not too little, the perfect Word. He is the infallible communicator.

It is Jesus Christ who is the true righteousness of God. It is he who makes us righteous. He is the one who clothes Joshua in the white robes. More than that, he is the white robes. We are clothed in the righteousness of Christ. Jesus is the one who in righteousness will judge the world at the last day. It is Jesus who is angry at the wicked and delights to provide righteousness to them as well.

It is only through knowing and understanding, and living in the righteousness of God that we can display the righteousness of God to a watching world. In the power of the Gospel, we can accept the suffering that comes from being associated with Christ.

The power of God’s righteousness

Enter into Christ’s suffering by giving up our rights

Enter into Christ’s compassion by listening to others

Enter into Christ’s healing by offering the Gospel

Enter into Christ’s fellowship by hating what God hates

We can enter into his suffering. We do not need to express our rights, or demands. We can live orbiting around God instead of trying to have the world and everyone in it orbit around us.

We do not need to express our rights, or demands.

We can live orbiting around God.

We don’t have to make the world and everyone in it orbit around us.

We can close our mouths, and listen to others with compassion and mercy as Christ gave us compassion and was merciful to us. We can open our mouths when appropriate, showering others with the love and kindness of Jesus Christ.

We can do so with compassion and mercy as Christ gave us compassion and was merciful to us. We can open our mouths when appropriate, showering others with the love and kindness of Jesus Christ. We can offer Gospel-centered and Gospel-powered healing to others by offering them the words that we read and see in the Holy Scriptures, the revelation of Jesus Christ.

We can offer Gospel-centered and Gospel-powered healing to others by offering them the words that we read and see in the Holy Scriptures, the revelation of Jesus Christ.

We can open our hearts to the righteousness of God, and be concerned more with God’s righteousness than our own imagined kingship. We can become angry as others violate God’s righteousness, instead of our own assumed rights.

If we were to do these things, living in the light of the Gospel on a day-by-day basis, we would be able to show God’s righteousness to a watching world. This would reveal to them how they too could come to know and have the righteousness of God.

[1] Eliot, Marc (2010). Paul Simon: A Life. John Wiley and Sons. p. 40.

[2] Scott R. Swain, Trinity, Revelation, and Reading: A Theological Introduction to the Bible and Its Interpretation (London; New York: T&T Clark, 2011), 31.

[3] Douglas J. Moo, James: An Introduction and Commentary (vol. 16; Tyndale New Testament Commentaries; Downers Grove, IL: InterVarsity Press, 1985), 82.

[4] Simon J. Kistemaker and William Hendriksen, Exposition of James and the Epistles of John (vol. 14; New Testament Commentary; Grand Rapids: Baker Book House, 1953–2001), 58.

[5] Luke Timothy Johnson, The Letter of James: A New Translation with Introduction and Commentary (vol. 37A; Anchor Yale Bible; New Haven; London: Yale University Press, 2008), 202.

[6] Ibid.